tells us, that the imperfections of the Bodleian copy occur. Again, at No. 80, Mr. Lewis mentions this treatise as beginning thus :-" Diabolus quærit multis modis," which would seem to identify it with an English tract, already noticed,+ beginning," The fend seeketh many ways to mar men in belief;" but I can observe no connection between the two pieces.

It appears also from the conclusion of this work, that it is closely connected with the treatise "De Simonia," which, in the Dublin MS., follows immediately on the next page, and begins thus :

"Post generalem sermonem de heresi, restat de ejus partibus pertractandum. Tres autem sunt maneries heresis plus famosa; scil symonia, apostasia et blasfemia."

This tract is divided into eight chapters, and occupies upwards of forty-four pages of the MS., it ends about the middle of the first column of p. 293, and is followed immediately, without any break or separation, by the tract" De Apostasia," which begins in the following words :

"Restat ulterius ponere aliud principium pro ambitu heresis symoniacæ perscrutando; quamvis enim symonia, blasfemia, et apostasia committuntur ad subsistendi communitatem§ cum nemo possit peccare in unam personam Divinam, nisi peccet in quemlibet........

"

This tract is divided into two chapters of considerable length, and ends in col. 2nd of p. 310, occupying nine leaves of the volume. It is immediately followed by

"Tabula tractatus de Simonia

Sententia tractatus de Simonia capitali sic habetur........."

On the following leaf (p. 312) begins the treatise "De Blasfemia," which occupies the rest of the volume. It commences with the following words:"Restat succincte de blasfemia pertractandum. Est autem blasfemia insipiens detractio bonoris domini; et dicitur a blas, | quod est insipiens, et femia, q. quia ranæ blaterant communiter nimis stulte.

This tract is divided into eighteen chapters, and extends to 110 folio pages. It concludes with the following words :

"Ista dixerim per donationem et motionem Dei contra istas tres hereses, Symoniam, apostasiam, atque blasfemiam, quibus deo injuriatur per diversos sacerdotes contra quos qui invehit neque dolet, non diligit meritorie Deum suum. Si autem in istis erravero, peto humiliter a Deo veniam, et submitto me correctioni et inform ationi cujuscunque creaturæ, quam sibi placuerit ad hoc ministerium limitare." "Explicit tractatus de blasfemia."

Neither Mr. Lewis nor Mr. Vaughan appear to have been aware of the close connection which exists between the four treatises contained in this volume. And I would beg leave to observe, that this circumstance is to me

Lewis, p. 194.

+ British Magazine, June, 1835, p. 694, art. xxvii.

Maneries. Gall. maniere, modus, ratio, via.-Vid. Du Cange.

§ 1 have printed this word in italics because I am not quite sure that I have read it correctly.

|| Blas, blatis, stultus, inde blateare v. blaterare stulte loqui, et blatus, stultus, insipiens. (Vid. Du Cange.) The reader must recollect that, in the days of Wycliffe, Greek was an unknown language. A learned friend has just pointed out to me a curious instance of similar ignorance in the Constitutions of Archbishop Arundell, passed in the convocation held at Oxford, A.D. 1408:-"Et licet omnes essent apostoli, Petro tamen a Domino concessum est, et ipsi apostoli inter se voluerunt id ipsum, ut reliquis omnibus præsset apostolis, et dictus Cephas-i.e., caput, principatum apostolorum teneret.". Const. Provin. p. 68, fol. Oxon. 1679.

¶ Mr. Baber, in his list of Wycliffe's writings prefixed to his edition of the New Testament, makes no mention whatsoever, so far as I can find, of any of the four treatises, not even of the book "De veritate Scripturæ."

a convincing proof that the latter writer, notwithstanding his pretensions to a knowledge of the reformer's writings, could not have perused the first of those treatises, which he has, nevertheless, eulogized so highly; for, if he had even looked at the initial and final sentences of the several divisions of the Dublin copy, he could not fail to have observed the remarkable fact which I have just pointed out.

Nay, Mr. Vaughan does not appear to have been aware that in the Dublin MS. these four treatises were contained in the same volume, although the circumstance (which he has noted) of their having the same library mark, C. 3, 24, might have led him to suspect this fact. The treatise" De Veritate Scripture" he mentions No. 4 of his catalogue, (vol. ii. p. 385); while the other pieces are mentioned, and in a manner strangely confused, under No. 47, (p. 392.) The confusion, perhaps, arises from an omission or typographical error; for the volume referred to as containing those pieces is quite distinct from that noticed first under No. 47, and should evidently have been described under a distinct article. It would seem also, that the remark which concludes the second paragraph of the following extract, was intended to have had its place in the third :

"1. Trin. Coll., Dub., Class C. Tab. i., No. 24, De Simonia.'

"2. De Apostasia. The first piece extends about forty small folio pages; the second to about half that number. The last consists of about eight pages.

"3. De Blasphemia.'"

If by the last piece," here said to consist of eight pages, be meant the treatise "De Blasphemia," a very incorrect idea of the relative extent of the three pieces has been given. Their magnitudes, expressed in pages of the Dublin MS., are, not 40, 20, and 8; but 44, 18, and 110.

Mr. Vaughan mentions two other volumes under No. 47, which I shall next proceed to describe. But I must defer doing so to another opportunity. T.

DEVOTIONAL.

FROM THE PARISIAN BREVIARY.

COMMUNE VIRGINUM.

ALTHOUGH this office and the preceding one (Commune Monachorum) refer to institutions which do not now exist in our church, yet there are, no doubt, many in whose feelings the subjects of them will find a corresponding chord. Some, situated in stations of life disengaged from the world and its stronger ties, who would not have had strength of purpose sufficient to have made such a choice from motives of religion, yet being so placed by the ordinances of Providence, consider it their privilege and their happiness; others, who have indeed made such a life their choice, and from the most exalted of motives, but would scarce venture to express it even to themselves, fearing lest,

I find by comparing Mr. Vaughan's first edition, that this confusion has been occasioned by the insertion of some matter which was before omitted; the errors have been but partially corrected, and some new ones introduced.

So Mr. Le Bas appears to have understood the remark, for he has inserted the word viz., thus "the last consists of about eight pages, viz., 3. De Blasphemia.” The other error, of classing this volume under No. 47, has been retained in Mr. Le Bas's reprint.

if they seem to aspire to the extraordinary perfections of religion, it should only reproach them for their deficiencies in ordinary duties. And some, doubtless, there are, who are not thus situated themselves, yet would esteem and honour these sentiments and this better statė, such as "having, are as if they had not," remembering " that the fashion of this world passeth away," and whom at last

"Our God shall own

For faultless virgins round his throne."

This service appeared to the translator, at first, to partake of a tone not quite in accordance with that repose and resignation which has been considered as the peculiar characteristic of our own branch of the catholic church; and something, perhaps, a little approaching to that of many modern hymns, winding the soul too high for that quiet state of feeling which the Bible and Prayer-book would inculcate, and which is the best of which this world is capable. And the fact is, that it is a subject of that exalted nature which, according to Aristotle's distinction, is rather worthy of all esteem and reverence (rov) than one that admits of praise (ETαLVETOV.) This was, I think, exemplified in a passage of singular beauty and excellence in an extract from Nazianzen in " The Church of the Fathers," where the virgin state left silence to maintain its cause. ("My voice is with thee, O Lord, and with thee my heart pleads in silence."Thos. à Kempis.)

Scripture, with that divine wisdom which is as remarkable in what it omits to say as in what it expresses, having been pleased to let drop, as it were, an incidental mention of this as the better way, has left it to try the temper of Christians. A hardy age, full of the spirit of martyrdom, and not perhaps free from the effect of such an excitement, would be prone to give this precept an undue prominence in the Christian system, I mean so far as that it would include under its profession many not actuated by the spirit of such a principle. In a refined age of low views and self-indulgent habits, such a course of life implying necessarily that mortification which is the only nurse for pure and exalted affection, would be put out of sight and almost forgotten. For I suppose there is no subject on which the fathers are so eloquent, and modern writers so silent.

IN THE FIRST VESPERS.

Ant. What is his goodness, and what is his beauty, but the bread of his elect, and wine that maketh the virgins flourish. *—Zech. ix.

Ant. They shall flow together to the goodness of the Lord; their soul shall be as a watered garden. Then shall the virgin rejoice in the dance. Jer. xxxi.

Ant. Let him not say, Behold, I am a dry tree; for thus saith the Lord, unto them that take hold of my covenant will I give a place in mine house.-Is. lvi.

Ant. I will give them a name better than of sons and of daughters; I will give them an everlasting name which shall not be cut off.-Is. lvi.

Ant. All cannot receive this saying, save they to whom it is given.-Matt. xix.

Capitulum. 1 Cor. vii.

Every man hath his proper gift of God; one after this manner, and another after that. I say, therefore, to the unmarried and to the widows, it is good for them if they thus abide.

* A curious reading of the Septuagint and the Vulgate.

r. Know ye not that your bodies are the members of Christ? that your body is the temple of the Holy Ghost which is in you? • Therefore glorify God in your body.. will set my tabernacle among you, I will walk among you and be your God. glorify God, &c.-1 Cor. vi.; Lev. xxvi.

The Hymn.

"Vos O virginei cum citharis chori."

v. Hearken, O daughter, and consider; incline thine ear.r. Forget also thine own people, and thy father's house.-Ps. xlv.

Ant. at the magnificat. The Lord delighteth in thee; and thy God shall rejoice over thee.-Is. lxii.

In the Second Nocturn there occur the following Lectios :

From St. Cyprian, the Bishop and Martyr.

LECTIO THE FOURTH.

Our discourse must now be addressed to virgins, who, as their glory is the more excellent, so do they require of us a greater care. For of the offspring of the church, they are the

flower; here is the glory and ornament of spiritual graces, the glad temper of mind, the work incorrupt and pure, worthy of all praise and honour, the image of God answering to that sanctifying influence which it hath received of him; the more excellent portion of Christ's flock. It is in these that our mother, the church, delights amidst the glorious increase of her children. The more there are added to the number of her virgins, the more doth the joy of our holy mother abound.

r. I will betroth thee unto me for ever: yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies.v. Follow after righteousness, godliness, faith, love, patience, meekness: * yea, I will betroth thee unto me, &c.Hos. ii.; 1 Tim. vi.

LECTIO THE FIFTH.

To these we speak; these we exhort with affection rather than with authority; not that we who are the last and the least, and well aware of our own littleness, should introduce any censorious reflection on the liberty of others; but that we should be more cautious, more on our guard, more apprehensive of the hostility of the devil. Nor is such caution unnecessary, or such an apprehension a vain one, which would consult for the way of salvation, and keep watch over the life-giving precepts of the Lord, That they who have consecrated themselves to Christ, and retiring from all carnal concupiscence, have devoted themselves to God, in flesh and in spirit also, should go on to consummate that work which is destined for so great reward: that they should have no further desire to be adorned, or to please any one but their Lord alone, from whom they expect the reward of their chaste conversation, who hath himself said, "All cannot receive this saying, but they to whom it is given."

r. I will make them to know that I have loved thee:* hold that fast which thou hast, that no man take thy crown.v. I put a beautiful crown upon thine head, and thou didst prosper unto a kingdom, for thou wast perfect through my comeliness, which I had put upon thee. Hold that fast, &c.-Rev. iii.; Ezek. xvi.

LECTIO THE SIXTH.

Finally, by that voice of the angel the reward of chastity is set forth, the virgin state is preached, these are they which were not defiled with women, for they are virgins. These

are they which follow the Lamb whithersoever he goeth." Nor is it to the man alone that God promises this grace of continence, and passes by the woman. But as the woman is a part of the man, and is taken and formed from him, in almost all the Scriptures God speaks to the first creation, because they are two in one flesh, and in the man the woman is signified. Wherefore, if this chastity is the follower of Christ, and if this virgin state is ordained and intended for the kingdom of God, what have they to do with worldly apparel and ornaments, by which, while they are seeking to please men, they displease God?

r. Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death. v. Nor things present, nor things to come, nor any other creature shall be able to separate us from the love of God. For love is strong as death.-Song of Sol, viii.;

Rom. viii.

IN THE THIRD NOCTURN.

Lectio from the sacred Gospel according to St. Matthew. Cap. 25.

LECTIO THE SEVENTH.

Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps and went forth to meet the bridegroom. Et reliqua.

Homily of Pope Gregory.

They all have lamps, but all have not oil in them; for, generally speaking, the reprobate have shewn forth good works as well as the elect; but the latter alone come to the bridegroom with oil in their lamps, because for those actions which they had to do abroad, they sought for the praise within. Wherefore it is spoken by the Psalmist concerning the sacred church of the elect," the king's daughter is all glorious within." But while the bridegroom tarried, they all slumbered and slept; for while the Judge delayeth his coming to the last judgment, the elect and the reprobate are laid in the sleep of death.

r. O how beautiful is the chaste and honourable seed: *the memorial thereof is immortal, because it is known with God and with men.v. Pure religion before God and the Father is this, to keep himself unspotted from the world. * The memorial thereof is immortal, &c. -Wis. iv.; James i.

LECTIO THE EIGHTH.

At midnight the cry was heard of the bridegroom coming; for thus it is that the day of